Ryan Sorba Defends Natural Sexuality in the Shadow of Sodom

A clean-cut man of about thirty moves through the neon-spattered darkness, striking up conversations over the cacophony of voices and grinding background music. It's a typical night in this Palm Springs gay bar, though it has been an eventful week for its patrons, as earlier in the week, oral arguments were presented in the landmark Obergefell v. Hodges gay marriage case. A major component of the case for gay marriage is the premise that homosexuals are born gay, and Ryan Sorba has come here, camera in hand, to expose the falsehood of that premise.

He starts out by asking men if they believe being gay is strictly genetic. No, answers the first one; he was raped when he was about twelve. Oh my god no, says the next; "I was molested in second grade, and it affected me." Very quickly it becomes apparent that nearly every man in the bar was molested at some point in his youth.

"Do you think that made you gay?" he asks a sixty-something man who was raped by his twenty-year-old brother at age seven.

"I think he had a lot to do with it," the man answers. After being raped so young, he says, he wanted to do to other men what had been done to him "to get back at somebody. And that's what made me actually gay."

"What's the youngest guy you ever got with when you were older?" Ryan asks.

He pauses to think about it. "Twelve."

"How old were you?" Ryan asked.

"I won't tell you because I'll go to jail!" he says, breaking out in a disturbingly cavalier laugh.

"How many dudes have you hooked up with under eighteen?" Ryan asks.

"I'm not counting the family," he shrugs, and then ventures a guess: "Seven? I don't know."

Another man, much younger, admits he has a hard time with "the fact that I had molested all these kids." But whether that is due to pangs of conscience or simply to fear of punishment is hard to tell. "If anybody finds me out," he adds, "I'm in a lot of trouble!"

Were it not so tragic, Ryan thinks to himself driving home, it might be just plain boring. Nearly every man in the bar was molested, either by an adult or an older youth. And many of them have in turn become molesters.

The revelation isn't overly surprising, though. Ryan has researched the gay movement more thoroughly than most of its activists. An undercover journalist (among other things), he edits his filmed interviews into a 40-minute montage, names it "Gays admit not born this way," and uploads it to his YouTube channel. There may not be many people countering the born gay narrative, but he intends to be one of them.

Driven from Youth

An independent thinker, Ryan has always believed in God. Even as a kid, he would sometimes argue with adult family members who didn't. His hard-working single mom didn't go in for church much, though, so when he was about ten, he started walking to a nearby Baptist church—for Vacation Bible School during the summer and Sunday services over the course of the year. If they moved to a new apartment, he would simply find a new church within walking -distance.

He started looking into homosexuality from a political angle in 2003 as a student at California State University, San Bernardino. Lawrence v. Texas had recently struck down sodomy laws in all fifty states, and he learned in debate class that Christian ministers in Sweden were being threatened with fines and jail time for speaking of sodomy and same-sex intercourse as sin in a theological seminary. In a seminary. Right away, he saw that this issue presented a very serious threat to liberty.

As he researched homosexuality through history, Ryan uncovered clear evidence of two dark realities: (1) There is no such thing as an inherent, intrinsic, fixed gay identity. Rather, the "born gay" meme was, from the beginning, a known lie, strategically foisted onto gullible America. And (2) there has been a sustained thread of sodomy movements throughout human history that is perverse and sociopathic, as adult-child sex not only runs through it, but in many ways functions as its generation-to-generation link. Ryan made these discoveries largely by reading the writings of homosexual activists themselves.

Sexual Rebels of the World, Unite!

Ryan traces sodomy practices and promotion all through history, beginning with the pagan rituals associated with the ancient warrior Nimrod, who is mentioned both in Genesis and in the Epic of Gilgamesh and whose name means "The Rebel."

Here are a few of the players in its modern iteration. In 1867, German lawyer Karl Heinrich Ulrichs began openly calling for the repeal of Paragraph 175 of the German Penal Code, which criminalized sodomy in Germany. Seduced at age fourteen by his riding instructor, Ulrichs publicly denounced pedophilia (sex with prepubescent children) but not pederasty (sex with adolescents). Two years later, a fellow traveler named Karoly Maria Benkert coined the term "homosexual" in an open letter to the Prussian Minister of Justice.

The term stuck and put a layer of rhetorical insulation between men who practiced sodomy and the societal censure that Western civilization, from its beginning, attached to that act. The term would later get picked up by psychiatry, and its meaning shifted from reference to a behavior to reference to a condition. James Steakley, author of The Homosexual Emancipation Movement in Germany (1975), writes that prior to this, homosexuals were known as sodomites, pederasts, or knabenschaender, which translates literally into "boy-ravishers."

After Ulrichs' death in 1895, the campaign to decriminalize sodomy continued through a handful of successors, most of whom were also pedophiles and/or pederasts. In 1896, schoolteacher and convicted child pornographer Adolph Brand launched Der Eigene, the world's first ongoing homoerotic-themed publication, which aimed at a revival of Greek pederasty. "The positive goal," wrote Benedict Friedlander, a co-activist with Brand, "is the revival of Hellenic chivalry and its recognition by society. By chivalric love we mean in particular close friendships between youths and even more particularly the bonds between men of unequal ages."

The movement crossed the Atlantic in the 1920s when German immigrant Henry Gerber established in Chicago a chapter of the Society for Human Rights (SHR), patterned after its -German predecessor in Berlin. Gerber's SHR collapsed after he and other members were arrested for child molestation, but the movement resurfaced after World War II in the form of the Mattachine Society, founded by American Communist Party leader Henry Harry Hay.

Like his predecessor Ulrichs, Hay had been molested at age fourteen and then gone on to openly promote pederasty. Now celebrated as an LGBT pioneer, Hay was a vocal advocate of the North American Man-Boy Love Association (NAMBLA). "Because," he said in a speech in 1983, "the relationship with an older man is precisely what thirteen-, fourteen-, and fifteen-year-old kids need more than anything else in the world."

The Born Gay Hoax

Despite AIDS, the 1980s were in many ways a "coming of age" era for pederasts. Not only was the new term gay far more charming than the clinical homosexual, it also cast a sunny glow on the homosexual persona. It was also in the 1980s that the "born gay hoax" (Ryan's term) came into play.

The born gay hoax was invented in 1985 by Marshall Kirk and Hunter Madsen, two Harvard graduates specializing in psychology and marketing, who co-authored an article called "The Gay Agenda" in the homoerotic magazine Christopher Street. "The goal of the gay agenda," Ryan says, "was to force opponents of sodomy into a position where they would be seen as attacking the civil rights of the so-called 'gay' citizen, rather than opposing a specific anti-social behavior." The article also introduced the strategy of presuming that people were born gay.

Few jumped on board at first because the concept of an innate, fixed sexuality was too limiting—the very idea ran counter to sexual fluidity and would clearly hinder recruitment into the free love lifestyle. But that changed in 1986, when Bowers v. Hardwick upheld states' rights to criminalize sodomy. With that setback, activists regrouped and theorized that, if they could convince the public they had been born gay, they could become eligible for minority status under the 1964 Civil Rights Act. Perhaps then they could force courts to overturn Bowers v. Hardwick, thus clearing a way to decriminalize sodomy.

In 1987, Kirk and Madsen followed up "The Gay Agenda" with an article titled "The Overhauling of Straight America," which outlined the strategy.

A large-scale media campaign will be required in order to change the image of gays in America. . . . The mainstream should be told that gays are victims of fate, in the sense that most never had a choice to accept or reject their sexual preference. The message must read: "As far as gays can tell, they were born gay, just as you were born heterosexual or white or black or bright or athletic. Nobody ever tricked or seduced them; they never made a choice, and are not morally blameworthy. What they do isn't willfully contrary—it's only natural for them."

Truth was irrelevant. What mattered was the message. "We have sketched out here a blueprint for transforming the social values of straight America," they declared. It is telling that Madsen wrote under the pseudonym Erastes Pill. Erastes is the term for the dominant male in a pederastic relationship.

It was pure propaganda, relying "more upon emotional manipulation than upon logic," as the two freely admitted in After the Ball: How America will conquer its fear & hatred of Gays in the 90s, their 1989 book-length expansion of the two articles. "It's time to learn from Madison Avenue," they wrote. "We're talking about -propaganda."

In hindsight, it is clear that America fell for it, hook, line, and sinker.

At War with a Movement

Nonetheless, Ryan Sorba is pushing back, for the sake of wounded men and vulnerable boys everywhere. A gay-affirming culture is a pedophile-enabling culture. Read the writings of the activists for yourselves, he says, if you doubt that.

Ryan is not "anti-gay," except in the sense that he's unapologetically "at war" with a movement that has pushed a lie onto America and placed generations of boys at risk. He hopes that, in the future, if a youth exhibits signs of same-sex attraction disorder ("SAD" as opposed to "gay"), the adults in his life will not affirm him as homosexual, but rather start asking questions about possible molestation.

The LGBT movement talks a lot about love. But this will be a better way to love the next generation. •

For the Gayer Good

A Modest Proposal for a New Family Plan

by Terrell Clemmons

In After the Ball: How America Will Conquer Its Fear & Hatred of Gays in the 90s, Marshall Kirk and Hunter Madsen charted a course of admitted "standard image--management techniques" for changing the moral consensus of straight America. In the final section, "Part III: Not in Our Stars, but in Ourselves," they turned their attention to gays themselves and told them that, for the propaganda campaign to work, gays would have to clean up their act. If they didn't, "people will see that we're still the same old queers."

They spelled out ten categories of gay misbehavior that simply had to stop, and then laid down a "new, self-policing social code for the gay community, and a new plan for the structuring of that community's 'family life.'"

The behavior code called on gays to make such pledges as, "I won't have sex in public places," "I won't make passes at straights or strangers," and "If I'm a pederast, I'll keep it under wraps and out of gay pride marches." They were "quite serious" about their code and admonished readers to enforce it on other gays because "social censure . . . when -applied sufficiently frequently and -harshly . . . can be mightier than many a sword."

The 22-rule code reveals a lot about the known unsavory state of gay life, but the real zinger is the one about pederasty. Grown men having sex with adolescent boys is an acceptable gay behavior. The only rule is, Keep it under wraps.

But then the plan is for it to "come out." Pederasty is, in fact, the subject of the final chapter, "Back to Plato: A Modest Proposal to Resurrect the Traditional Gay Family," which explains what is meant by the "new plan" for structuring the gay community's "family life."

Imagine a typical gay boy, they say. Let's call him Skipper. Skipper is disgruntled with his stifling family and heads off to some urban center to "live among his own." He's young and attractive, so he gets plenty of sex, though what he's really looking for is that relationship with Mr. Right, the gay version of sailing off into the sunset.

"Of course, for the majority of gays, this is not what actually happens," they acknowledge. "In short, the gay lifestyle—if such a chaos can, after all, legitimately be called a lifestyle—just doesn't work." But rather than disabuse all those hot young Skippers of their romantic dreams, Kirk and Madsen propose "a viable alternative to the heterosexual family."

It goes like this. Since, the gay community has no generation-to-generation continuity, but rather comprises two distinct groups, the young and attractive, who get lots of sex, versus the old and spent, who don't, and, furthermore, since many a gay man dies wretchedly alone with nothing to show for his life other than a "a laundry list of all the penises he's fellated," why not revive the ancient model of man-boy love for "the greater harmony and happiness of the community"?

They prescribe protocols whereby the older man, the erastes, would court the younger, the eromenos, for an "understood exchange." After a time, the liaison would end, the eromenos would mature into an erastes, and the cycle would continue. Voila! The homoerotic have their family. It's only a matter of reshaping norms "to suit the development of a more desirable sociosexual pattern."

This is the plan, spelled out in 1989. Read it for yourself if you don't believe it. And then warn every Mom, Dad, and Skipper to read it, too. •